One- Those who call themselves explicitly non-Hindu, due to allegiance to certain ideology which could be any of the various forms of Islam/ Christianity/ Communism, exclusivist Buddhism/Jainism/Sikhism, extreme Atheism/Dravidianism, Zorastrianism or Judaism.

Two- Those who call themselves non-Hindu due to a feeling of shame induced by the prevalent notions enforced by west-owned media, marxist academicians and so-called intellectuals, of it being not modern/progressive, being too archaic, infested with caste, sati, child marriage, superstitions, fundamentalism, etc., and its philosophy having no relevance for future. Such people find it convenient to disown their background to find acceptance among their ‘progressive’ colleagues, to be seen as ‘modern’ and also to escape a feeling of guilt and confusion associated with all the allegations against Hinduism coupled with a lack of knowledge about india’s ancient philosophy. These people on occasions parrot the lines of media and marxist academicians about the ills of indian society, as if to illustrate to others and to himself that he does not belong to that community anymore, that he is keeping up with the times and is progressive, liberal. These people may also nominally call themselves Agnostic, Atheist, Liberal or Secular, because they consider it fashionable. These people are generally products of those professional institutions where politics has not reached the virulent levels as JNU or DU, yet interested parties are very active beneath the surface pushing their agenda. They may aspire to work in MNCs abroad. So they are subconsciously conditioning themselves towards that. Many of these people later go on to become part of the first group while some join the third group.

Three- Those who call themselves Hindu. These are the majority of India today, but depleting, losing their members to the previously mentioned group under the influence of the prevalent ‘secular’ education system and media activism. They range from those who have deep knowledge of Sruti and Smritis, to those who mostly adhere to rituals, to those who are concerned about the political attacks against the indian way of life and also includes those who call themselves so merely because their parents did so.

Four- Those who sublimated personal identity. They live the lives of rishis. They experience the Vedas. While some of them live what may appear to be ordinary worldly life from outside, many live very close to nature. Their thoughts sustains spiritualty in this land and the world over.

People are dynamic. They keep changing their views. And many people shift from one group to another at different times. Such shifting is more prevalent between the second and third groups, sometimes from second to first group, rarely from first group to second. People of the fourth group, generally, do not shift.